My journey towards egalitarianism began with a search for two things: practicality and consistency. I struggled to reconcile them in the biblical interpretation process, and often felt that one was at odds with the other, particularly in 1 Corinthians 14.
Often, those outside of the social justice activist community can feel overwhelmed by the concepts and terminology of justice work. Many Christians want to understand these terms and concepts so they can do justice well in their communities and in the world.
It is undeniable that women are negatively impacted by patriarchy. I can go round after round on how patriarchy teaches women that they are peripheral and secondary in the grand story of God’s relationship with humanity. I can argue for days that gender roles and sexism limit and oppress women. I can write about femicide and gender-based violence, rape culture, female identity, female giftedness, mutuality in relationships, and the consequences of purity/modesty culture on women.
I’ve known for a while that I just don’t fit. I don’t fit the prescription for biblical womanhood. I’ve squirmed and I’ve stretched, impatiently, hoping to slide easily into the mold. And even then, after years of barely squeezing myself into the category, I’ve still found the box too constraining.
In my last article, "4 Sexist Myths That The Church Should Reject," I did my best to dismantle four sexist myths that have caused significant pain and division in the church. I wasn’t going to add to my list, but after many of you responded with sexist cultural myths of your own, I could see that another list was in the works—with me or without me. So, here goes, people.
Stan Goff’s Borderline: Reflections on War, Sex, and the Church offers a fresh, if controversial perspective on the relationship between the church, war, and patriarchy. Goff’s central argument is that war loving and women hating are ultimately two sides of the same coin, driven by the same fears that allow for the rationalization of conquest and colonization.
Mary Magdalene, Joanna, and Susanna plus other women "provided for them out of their resources." The Greek word translated as resources can mean property, possessions, resources, or means. These women financially supported Jesus and his ministry from their own finances.
Lawyers investigate human behavior like scientists investigate the natural world, looking for the explanation that best fits all the available data. What happens when we apply that approach to 1 Corinthians 14:34–35?
Biblical feminists will be interested in a chapter titled "Family: Toward Androgyny." Hunter's sociological study of evangelical college and seminary students surveys current attitudes regarding world, morality, self, theology, politics, and the family.
God's Daughters is an ethnographic analysis of Women's Aglow Fellowship, a 30-year-old women's organization that originally developed out of the Full Gospel Business Men's Fellowship International. Women's Aglow is the largest interdenominational women's mission organization in the world.